法華義疏 8.51

8.51

As for "yet the various grasses and trees each have their distinctions," this is the eighth [part], explaining the parable of the distinctions among what is produced. The previous three parables, in discussing the past teachings, have already concluded. Although the past teachings were manifold, they do not exceed three kinds: the first pair explained that which can receive; the next pair explained that which is received; the last pair explained the actual reception. Now, these two parables discuss that that which can produce is identical while what is produced is different; that is, the ultimate principle is non-dual, while in terms of conditions, the benefits obtained differ. The reason for discussing sameness and difference is to break the two errors of past and present and to praise the two persons. Breaking the two errors of past and present means: in the past, persons of the five vehicles clung precisely to the difference of teachings and did not know the identity of principle; those who receive the present ekayāna teaching cling exclusively to the identity of principle and do not know the difference of teachings. In order to break [the errors of] these two persons, it therefore explains that although the principle is identical, it does not lose the difference of teachings, and although the teachings of the five vehicles differ, the ultimate principle is ever identical. Thus the text says, "Although produced by one earth and moistened by one rain, yet the various grasses and trees each have their distinctions." Furthermore, breaking two errors means: in the past, persons of the five vehicles did not know that in terms of principle it has never been dual, and did not know that in terms of conditions it has never been one; in order to break this error, it is therefore said that in terms of the earth and rain they have never differed, and in terms of grasses and trees they have never been one. Now, those who receive the ekayāna teaching, although knowing that the ultimate principle has never differed, do not know that in terms of conditions it has never been one; in order to break this error, it is therefore said that in terms of the earth and rain they have never differed, and in terms of grasses and trees they have never been one. Praising two persons means: first, praising the Buddha's ability to know sameness and difference; second, praising Kāśyapa's ability to know sameness and difference. Being able to know sameness means the oneness of principle; being able to know difference means the distinction of teachings. Furthermore, being able to know sameness means there is no difference in principle; being able to know difference means difference is established in terms of conditions.